The wilderness holds a sacred value, allowing the construction of a novel and authentic dialogue between humans and nature, instilling in humanity a sense of awe and humility towards the pure and natural world. In ancient times, certain groves in the primeval forests were regarded as "sacred grounds." In the primitive beliefs of our ancestors, every piece of land was under the watchful eyes of spirits, and the relationship between humans and nature was incredibly close.
Primitive natural beliefs have gradually diminished under the influence of flourishing urban civilization. As we venture into the wilderness, yearning to rediscover ancient natural beliefs and recount age-old divine legends, we hope to enable more people to revisit the original reverence and wisdom and reestablish a profound connection with Mother Nature. It is from this aspiration that the UPPERVOID documentary series was born.
This time, we journey deep into the Greater Khingan Mountains, visiting the once hunting-oriented Oroqen ethnic group in search of their natural beliefs.
The original beliefs of humans stem from nature. The wilderness is considered sacred, and traces of pilgrimages to wildlife can be found in every corner of the world. Humans have derived everything from nature and, at one point, even interpreted the messages it conveyed as oracles. By carefully listening and observing changes—familiarizing oneself with the ripples of rivers, the speed of cloud movement, and the signals left by moss—one gains an understanding of its language and the warnings conveyed by bird calls.
The process of Industrialization has influenced the relationship between humans and nature. The primitive belief in it has gradually waned under the influence of burgeoning urban civilization. Extreme weather events and the pressures of urban life have prompted people to re-examine their activities, yearning to rediscover their connection with the natural world.The UPPERVOID Nature Faith documentary series was born out of this desire.
We traveled between our homes and the wilderness, visiting the ancient fishing port of Quanzhou to witness how generations of "sea seekers" kept watch over the sea. We sought out the last Ewenki hunters, listening to their stories of hunting under the protection of mountain deities. We arrived in Nanjieluo, a place rich in primitive natural resources, and followed the Lisu herbalists into the mountains, learning about their generations-old "covenant" with nature. In these places where a close connection with nature still persists, we sought to find traces of ancient natural beliefs, narrating age-old divine legends and witnessing a different way of life deeply rooted in nature.
"The Person on the Mountain Ridge"
This local song reflects the close bond between the Ewenki people and the Greater Khingan Mountains. The Ewenki people refer to themselves as the "mountain people" or the "people with domesticated reindeer" and are mainly distributed in the Greater Khingan Mountains region of Inner Mongolia and Heilongjiang.
In the past, the Ewenki people generally practiced shamanism, worshipping natural elements and believing that all things possess spirits. They held a deep gratitude for the gifts bestowed by the forest and treated it with devout reverence. They lived in conical houses constructed with wooden poles and animal skins, wearing robes made from reindeer hides. Their livelihood relied on hunting, but what animals were hunted throughout the year was carefully considered: "Killing without discrimination between young and old is not pleasing to the mountain gods."
In the spiritual world of the Oroqen people, the mountain god holds absolute authority. Their language, known as "Bainaqia," reveres the mountain god. During the hunting process, hunters choose a relatively thick tree, about 5-10 centimeters above the ground, on the shady side of the tree's roots. While praying, they gently peel off the bark with a hunting knife, sketching eyes, nose, and mouth to create a face-like image. They gather some branches from nearby trees and light them with pine resin, offering smoke as a form of reverence, and then bow down in prayer to seek the mountain god's blessings. If a hunter successfully captures prey, they will smear a bit of meat, oil, and blood on the mouth of the deity, expressing gratitude for the "Bainaqia's" gift.
In the past, the Oroqen people living in the mountains primarily used birch bark for everyday tools. They carefully wielded knives against the birch tree bark, making sure the blade only cut the surface without going too deep. This way, the tree could produce new bark the following year. Aside from everyday utensils, they used birch bark to build boats that did not require a single iron nail. Instead, they carved pegs from pine wood to reinforce various parts. The birch bark boat produced minimal noise while rowing, enabling them to approach prey stealthily and capture wild animals.
For generations, the Oroqen people relied on a rifle, a horse, and a hunting dog to roam and hunt in the vast forest until the 1950s when they emerged from the white birch forest and descended from the Greater Khingan Mountains, transitioning into a settled life of semi-farming and semi-hunting. In 1996, the Oroqen Autonomous Banner held a hunting ban conference, marking the end of the age-old tradition of hunting passed down through the generations.
The Mountain God's Departure
What a wonderful morning with snow and sunlight, the gleaming white snow lazily glinting in the sun with only the transparent forest darkening...
The Greater Khingan Mountains unfolded before us. On our journey, we tried to find traces of the mountain god on every tree we passed, but to no avail.
We visited several Oroqen elders one by one. Among them, only two had lived in the mountains and could tell stories of the past hunting life. The number of elders who could share these stories was gradually dwindling. Each departure signified the Oroqen people moving further away from the forests. We had hoped to hear more stories of the past from them, but ultimately, only one elder agreed to the interview as planned. The other three we had arranged to meet all claimed to be away from the village.
Contrary to our expectations of hunters reminiscing about the past, the elder seemed somewhat reserved. He didn't have much enthusiasm for recounting past events. We could only piece together the glory of the Oroqen hunters from his brief and vague words. As for the legends of their former beliefs, he was even less inclined to discuss them. We speculated whether, for them, the mountain god was a sacred presence that couldn't be discussed in great detail. However, the true reasons remained unknown to us.
We attempted to collect fragments of stories from younger locals, but whether it was due to the older generation's reluctance to share or the waning interest of the younger generation in stories of hunting on horseback through the woods, not many stories had been passed down. Many young people no longer spoke the Oroqen language.
This was quite different from our initial expectations. Fortunately, the Greater Khingan Mountains still stood there, and we could personally experience the unique charm of this forest and land. She stood there as the absolute master, teaching us the reverence of nature. Suddenly, our car slipped on the road, spinning 360 degrees, and careening into a ditch at the side. Thankfully, the car didn't overturn, and we were unharmed. After futile attempts, we had no choice but to wait for rescue in place, and before nightfall, people from the village came to help us change the tire and pull the car out of the ditch.
The night in the Greater Khingan Mountains was quiet, so quiet it felt solemn. You couldn't help but be awed by nature and believe this place truly had spirits. Even if you plan meticulously, how could you dare to be arrogant before nature and spirits? You can only accept everything as it is. As for what we initially wanted to capture, we found them all in the local museum.
As the trees in the Great Xing'an Mountains continue to be felled, poachers hunt recklessly, and animals dwindle, the Mountain God continues to depart gradually. We have no way of knowing how the hunters of the Oroqen people experienced such transformations and adaptations or how they quietly buried their faith in their hearts. But in Vega's poetry, perhaps we can still feel the emotions of this ethnic group in the past.
Yet, as He Ying said in the video, "Missing is just missing, but it's already in the past. Let's look forward." The experiences of the past allow us to re-examine the present. Returning to nature is not a rejection of enlightenment and progress but an expectation that, through retrospection and comparison, we can rediscover and contemplate the relationship between humans and nature, civilization, and primitiveness, and establish a new order.
The wilderness holds a sacred value, allowing the construction of a novel and authentic dialogue between humans and nature, instilling in humanity a sense of awe and humility towards the pure and natural world. In ancient times, certain groves in the primeval forests were regarded as "sacred grounds." In the primitive beliefs of our ancestors, every piece of land was under the watchful eyes of spirits, and the relationship between humans and nature was incredibly close.
Primitive natural beliefs have gradually diminished under the influence of flourishing urban civilization. As we venture into the wilderness, yearning to rediscover ancient natural beliefs and recount age-old divine legends, we hope to enable more people to revisit the original reverence and wisdom and reestablish a profound connection with Mother Nature. It is from this aspiration that the UPPERVOID documentary series was born.This time, we journey deep into the Greater Khingan Mountains, visiting the once hunting-oriented Oroqen ethnic group in search of their natural beliefs.
The original beliefs of humans stem from nature. The wilderness is considered sacred, and traces of pilgrimages to wildlife can be found in every corner of the world. Humans have derived everything from nature and, at one point, even interpreted the messages it conveyed as oracles. By carefully listening and observing changes—familiarizing oneself with the ripples of rivers, the speed of cloud movement, and the signals left by moss—one gains an understanding of its language and the warnings conveyed by bird calls.
The process of Industrialization has influenced the relationship between humans and nature. The primitive belief in it has gradually waned under the influence of burgeoning urban civilization. Extreme weather events and the pressures of urban life have prompted people to re-examine their activities, yearning to rediscover their connection with the natural world.The UPPERVOID Nature Faith documentary series was born out of this desire.
We traveled between our homes and the wilderness, visiting the ancient fishing port of Quanzhou to witness how generations of "sea seekers" kept watch over the sea. We sought out the last Ewenki hunters, listening to their stories of hunting under the protection of mountain deities. We arrived in Nanjieluo, a place rich in primitive natural resources, and followed the Lisu herbalists into the mountains, learning about their generations-old "covenant" with nature. In these places where a close connection with nature still persists, we sought to find traces of ancient natural beliefs, narrating age-old divine legends and witnessing a different way of life deeply rooted in nature.
"The Person on
the Mountain Ridge"
This local song reflects the close bond between the Ewenki people and the Greater Khingan Mountains. The Ewenki people refer to themselves as the "mountain people" or the "people with domesticated reindeer" and are mainly distributed in the Greater Khingan Mountains region of Inner Mongolia and Heilongjiang.
In the past, the Ewenki people generally practiced shamanism, worshipping natural elements and believing that all things possess spirits. They held a deep gratitude for the gifts bestowed by the forest and treated it with devout reverence. They lived in conical houses constructed with wooden poles and animal skins, wearing robes made from reindeer hides. Their livelihood relied on hunting, but what animals were hunted throughout the year was carefully considered: "Killing without discrimination between young and old is not pleasing to the mountain gods."
In the spiritual world of the Oroqen people, the mountain god holds absolute authority. Their language, known as "Bainaqia," reveres the mountain god. During the hunting process, hunters choose a relatively thick tree, about 5-10 centimeters above the ground, on the shady side of the tree's roots. While praying, they gently peel off the bark with a hunting knife, sketching eyes, nose, and mouth to create a face-like image. They gather some branches from nearby trees and light them with pine resin, offering smoke as a form of reverence, and then bow down in prayer to seek the mountain god's blessings. If a hunter successfully captures prey, they will smear a bit of meat, oil, and blood on the mouth of the deity, expressing gratitude for the "Bainaqia's" gift.
In the past, the Oroqen people living in the mountains primarily used birch bark for everyday tools. They carefully wielded knives against the birch tree bark, making sure the blade only cut the surface without going too deep. This way, the tree could produce new bark the following year. Aside from everyday utensils, they used birch bark to build boats that did not require a single iron nail.
Instead, they carved pegs from pine wood to reinforce various parts. The birch bark boat produced minimal noise while rowing, enabling them to approach prey stealthily and capture wild animals.
For generations, the Oroqen people relied on a rifle, a horse, and a hunting dog to roam and hunt in the vast forest until the 1950s when they emerged from the white birch forest and descended from the Greater Khingan Mountains, transitioning into a settled life of semi-farming and semi-hunting. In 1996, the Oroqen Autonomous Banner held a hunting ban conference, marking the end of the age-old tradition of hunting passed down through the generations.
"Searching for the Oroqen"
We embarked on a journey to the Oroqen Autonomous Banner, hoping to find this ethnic group that was once so intimately connected to and reverent of nature and experience their mystical bond with the natural world.
Upon arriving at the Oroqen Autonomous Banner, we spoke with the locals we encountered but discovered that none of them were Oroqen. Despite the name "Oroqen Autonomous Banner," the population is relatively small. According to online statistics, the registered population of the Oroqen Autonomous Banner is nearly 240,000, while the Oroqen ethnic population is just over 3,000. In addition to the Han majority, there are over a dozen other ethnic minorities, including the Evenki, Mongol, and Manchu.We eventually narrowed our inquiries to families outside the city who raised horses. In the end, a Mongolian uncle pointed us in the right direction: "You should go to the Tuo River; there, you'll find many Oroqen people."
Entering the northern territory from the south, as the city receded into the distance, all our senses were intensely awakened. Every urban experience was gradually replaced by the approach of the Greater Khingan Mountains. However, our navigation proved less reliable than asking the locals for help, having to recalibrate after another encounter with a dead-end road. After two days, we finally reached a settlement of the Oroqen people, the Tuozhamin Township. It was a surprisingly quiet little village. After some inquiries, we were led by the owner of a small shop in the village to the only household that accommodated travelers. The host was enjoying a meal of hotpot with liquor and warmly invited us to join. Liquor was the local currency, and over the course of several toasts, the landlord recommended several suitable local Oroqen elders for us to interview.
The Greater Khingan Mountains unfolded before us. On our journey, we tried to find traces of the mountain god on every tree we passed, but to no avail.
We visited several Oroqen elders one by one. Among them, only two had lived in the mountains and could tell stories of the past hunting life. The number of elders who could share these stories was gradually dwindling. Each departure signified the Oroqen people moving further away from the forests. We had hoped to hear more stories of the past from them, but ultimately, only one elder agreed to the interview as planned. The other three we had arranged to meet all claimed to be away from the village.
Contrary to our expectations of hunters reminiscing about the past, the elder seemed somewhat reserved. He didn't have much enthusiasm for recounting past events. We could only piece together the glory of the Oroqen hunters from his brief and vague words. As for the legends of their former beliefs, he was even less inclined to discuss them. We speculated whether, for them, the mountain god was a sacred presence that couldn't be discussed in great detail. However, the true reasons remained unknown to us.
We attempted to collect fragments of stories from younger locals, but whether it was due to the older generation's reluctance to share or the waning interest of the younger generation in stories of hunting on horseback through the woods, not many stories had been passed down. Many young people no longer spoke the Oroqen language.
This was quite different from our initial expectations. Fortunately, the Greater Khingan Mountains still stood there, and we could personally experience the unique charm of this forest and land. She stood there as the absolute master, teaching us the reverence of nature. Suddenly, our car slipped on the road, spinning 360 degrees, and careening into a ditch at the side.
Thankfully, the car didn't overturn, and we were unharmed. After futile attempts, we had no choice but to wait for rescue in place, and before nightfall, people from the village came to help us change the tire and pull the car out of the ditch.
The night in the Greater Khingan Mountains was quiet, so quiet it felt solemn. You couldn't help but be awed by nature and believe this place truly had spirits. Even if you plan meticulously, how could you dare to be arrogant before nature and spirits? You can only accept everything as it is. As for what we initially wanted to capture, we found them all in the local museum.
As the trees in the Great Xing'an Mountains continue to be felled, poachers hunt recklessly, and animals dwindle, the Mountain God continues to depart gradually. We have no way of knowing how the hunters of the Oroqen people experienced such transformations and adaptations or how they quietly buried their faith in their hearts. But in Vega's poetry, perhaps we can still feel the emotions of this ethnic group in the past.Yet, as He Ying said in the video, "Missing is just missing, but it's already in the past. Let's look forward." The experiences of the past allow us to re-examine the present.
Returning to nature is not a rejection of enlightenment and progress but an expectation that, through retrospection and comparison, we can rediscover and contemplate the relationship between humans and nature, civilization, and primitiveness, and establish a new order.
